華嚴經 品三十七 如來出現品 · 序請分Avataṃsaka Sūtra · The Appearance of the Tathāgata · Prologue and Request

The Chapter on the Appearance of the Tathāgata is the main text in which a great sūtra speaks of 「佛果」 tr. “the fruit of buddhahood” , and the prologue and request is its gate. The gate has three layers: the World-Honored One sends light from between his brows into the crown of the bodhisattva Wondrous Virtue of the Nature-Arising, and this empowers the one who requests; the Tathāgata sends light from within his mouth into the mouth of the bodhisattva Samantabhadra, and this empowers the one who expounds; Wondrous Virtue of the Nature-Arising asks Samantabhadra concerning ten matters, and this is the request proper. What is vital in the chapter lies in the chapter’s name — the Jin translation in sixty fascicles titles it the Chapter on the Nature-Arising of the Jewel-King Tathāgata, the Tang translation in eighty fascicles titles it the Chapter on the Appearance of the Tathāgata; Fazang, following 「性起」 tr. “nature-arising” , sets up ten gates of purport, while Chengguan, following 「出現」 tr. “appearance” , distinguishes the three bodies and the ten bodies — one and the same passage of scripture, and the eyes of the two houses plainly different. Only after this gate comes the direct exposition of 「如來出現之法」 tr. “the dharma of the appearance of the Tathāgata” .

I. Doctrinal Outline and Placement

The reason for its coming — Chengguan explains why this chapter comes by the sequence of cause and fruit:

「初來意者，前品明稱果之因，此品辨如因之果。體雖平等不壞二相，先因後果義次第故。亦為答前〈不思議品〉出現念故、答第二會所行問故。」 tr. “First, the reason for its coming: the preceding chapter made clear the cause that answers to the fruit, and this chapter sets forth the fruit that accords with the cause. Though in substance they are even, the two marks are not destroyed, for the sense runs in sequence, cause first and fruit after. It is also in order to answer the thought of the appearing in the earlier Chapter on the Inconceivable Dharmas, and to answer the question about what is practised raised in the second assembly.” 〔T35n1735 0871c19–22〕

Fazang explains it by the same measure: 「二來意者，前品明能發之因，今辨所顯之果，故次來也。」 tr. “Second, the reason for its coming: the preceding chapter made clear the cause that is able to give rise, and now it sets forth the fruit that is thereby displayed — therefore it comes next.” 〔T35n1733 0405a16–17〕

The seven portions of the direct explanation of the text (Chengguan · the skeleton of the whole chapter) —

「四正釋文。文為七分：一加分、二本分、三請分、四說分、五顯名受持分、六表瑞證成分、七偈頌總攝分。」 tr. “Fourth, the direct explanation of the text. The text makes seven portions: first, the portion of empowerment; second, the main portion; third, the portion of request; fourth, the portion of exposition; fifth, the portion of disclosing the name and upholding it; sixth, the portion of the auspicious signs confirming it; seventh, the portion of the verses that gather all together.” 〔T35n1735 0872a22–24〕

This unit is the first three of those portions. The portion of empowerment divides further into two:

「今初，有二：先毫光加請主、後口光加說主。前中三：初光、次加、後益。」 tr. “Now the first has two: first the light of the white hair empowers the one who requests; afterwards the light of the mouth empowers the one who expounds. Within the former there are three: first the light, next the empowering, last the benefit.” 〔T35n1735 0872a24–26〕

The main portion in three sections: 「第二『爾時』下本分，中三：初徵事而問、次引例以答。答即是本，後『說是語』下表瑞證成」 tr. “Second, under ‘at that time’, the main portion, within which there are three: first, asking about the matter; next, answering by citing a precedent — the answer being itself the main thing; last, under ‘while these words were being spoken’, the auspicious sign confirming it” 〔T35n1735 0872b28–0872c01〕 The portion of request in four sections:

「第三『時性起』下請分，中有長行與偈。前中四：一總舉法請、二『佛子此諸』下歎眾堪聞、三『佛子汝已』下歎說主具德、四『善哉』下標章別請。」 tr. “Third, under ‘at that time Nature-Arising’, the portion of request, within which there are the prose and the verses. Within the former there are four: first, raising the Dharma in general and requesting; second, under ‘son of the Buddha, these’, praising the assembly as fit to hear; third, under ‘son of the Buddha, you have already’, praising the one who is to expound as furnished with virtue; fourth, under ‘it is good’, setting out the headings and asking separately.” 〔T35n1735 0872c03–06〕

II. Terminology

III. Similes and Rhetoric

(1) The simile of the light (the eight operations) — the light of the white hair and the light of the mouth in this chapter are both outlined into ten segments, of which the first is where the light comes from and the second sets forth the name and substance of the light, while the eight segments from the third onward are the operations of the light; Chengguan names them segment by segment:

「光中有十，分三：一光出處……二『放大』下辨光名體，如所說故；三『無量』下八段皆是光業，初眷屬光，即是因業，總攝諸法皆此生故；四『其光』下舒業；五『顯現』下敬業；六『覺悟』下覺業；七『除滅』下止業；八『映蔽』下降伏業；九『顯示』下示現業；十『作是』下卷業。」 tr. “Within the light there are ten, divided into three: first, where the light comes from … second, under ‘sent forth a great’, setting forth the name and substance of the light, since it is as what is expounded; third, under ‘measureless’, the eight segments that are all operations of the light — the first being the light of the retinue, which is the operation of cause, since it gathers in all dharmas as arising from this; fourth, under ‘this light’, the operation of spreading; fifth, under ‘made manifest’, the operation of reverence; sixth, under ‘awakened’, the operation of awakening; seventh, under ‘removed’, the operation of stopping; eighth, under ‘overshadowed’, the operation of subduing; ninth, under ‘showed forth’, the operation of manifesting; tenth, under ‘having done these’, the operation of rolling back.” 〔T35n1735 0872a25–b05〕

Fazang, upon the sixty-fascicle text, likewise divides it into ten, and his third through tenth name the same eight operations, with a slight difference of order: 「三因業。四舒業。五敬業。六覺業。七止業。八降伏業。九示現業。十卷業。」 tr. “Third, the operation of cause. Fourth, the operation of spreading. Fifth, the operation of reverence. Sixth, the operation of awakening. Seventh, the operation of stopping. Eighth, the operation of subduing. Ninth, the operation of manifesting. Tenth, the operation of rolling back.” 〔T35n1733 0406a18–20〕

• The ground of the simile: the going out, the shining, the circling, and the gathering back of a single beam of light.
• The body of the simile: the virtue and function of the fruit of buddhahood appearing all at once and returning again.
• The sense displayed: the dharma of the appearance, before ever a word is spoken, has already been shown by the light; the operation of rolling back (‘having done these things, it came back and circled to the right’) displays that what appears returns in the end to that which makes it appear.

(2) The simile of the mass of ink (found in the sixty-fascicle text alone) — 「映蔽一切諸魔光明，猶若聚墨」 tr. “it overshadowed the light of all the Māras, so that it was like a mass of ink” 〔T09n0278 0611b08〕:

• The ground of the simile: before the many lights, the light of the Māras is like a lump of ink.
• The body of the simile: the aspect of the palaces of the Māras when the light of the Buddha appears.
• The sense displayed: they are not broken, but overshadowed of themselves. In the eighty-fascicle text this sentence stands as 「映蔽一切諸魔宮殿」 tr. “it overshadowed the palaces of all the Māras”, without the simile of the ink (recorded; see heading four).

(3) The simile of the great ocean — in the verses of request of Wondrous Virtue, 「大功德海之境界，淨眾生者願為說」 tr. “that object which is a great ocean of merit — you who purify sentient beings, may you expound it” 〔T10n0279 0263a09〕: the depth and breadth of the ocean, which cannot be sounded, is a simile for the shorelessness of the object of the merit of the Tathāgata, and this is why it must be expounded 「以因緣及譬諭」 tr. “by causes and conditions and by similes”.

(4) The simile of empty space — 「眾生聞已發大心，疑盡智淨如虛空」 tr. “sentient beings, having heard it, give rise to the great mind, their doubts wholly gone and their wisdom pure as empty space” 〔T10n0279 0263a11〕: the unclouded clearness of empty space is a simile for the purity of wisdom once doubt is at an end.

(5) The simile of the treasury — 「願說彼諸功德藏」 tr. “may you expound those treasuries of merit”, 「於彼福藏生深信」 tr. “gives rise to deep faith in that treasury of merit”: the heaping up of a storehouse is a simile for the roots of goodness born of seeing the Buddha and hearing his name being heaped up and not scattered.

IV. Collation with Parallel Translations

The Chinese witnesses for the principal sentences of this unit: Śikṣānanda T279 (the base text · chapter thirty-seven, the Chapter on the Appearance of the Tathāgata) · Buddhabhadra T278 (the Jin translation of the Avataṃsaka in sixty fascicles · chapter thirty-two, the Chapter on the Nature-Arising of the Jewel-King Tathāgata). The structure of the scene in this passage is wholly the same in the two witnesses (the light of the white hair sent forth and entering the crown of Wondrous Virtue → the great assembly gives rise to the thought → the ten verses of praise and request by Wondrous Virtue → the light of the mouth sent forth and entering the mouth of Samantabhadra → the asking about the auspicious sign → the answer by a precedent → the great earth quakes → the request proper → the praising of the assembly and of the one who is to expound → the setting out of the headings and the separate asking → the ten verses in repetition → Samantabhadra tells the assembly), while sentence by sentence they open and close differently. All is recorded without adjudication.

Sentence One　The Name of the Light of the White Hair

Where the divergences lie: (a) the name of the light, in the eighty 「如來出現」 tr. “the Appearance of the Tathāgata” ↔ in the sixty 「明如來法」 tr. “Clarifying the Dharma of the Tathāgata” — that is, the divergence of the chapter’s name is already visible in the name of the light. (b) The eighty has 「世尊從眉間」 tr. “the World-Honored One, from between his brows”, with the graph 「從」 tr. “from”, which the sixty lacks. (c) The number of the retinue, in the eighty 「百千億那由他阿僧祇」 tr. “hundreds of thousands of koṭis of nayutas of asaṃkhyeyas” 〔T10n0279 0262a17〕 ↔ in the sixty 「億那由他阿僧祇」 tr. “koṭis of nayutas of asaṃkhyeyas”.

Sentence Two　The Operations of the Light

Where the divergences lie: (a) the eighty 「右遶」 tr. “circled to the right” ↔ the sixty 「圍遶」 tr. “encircled”. (b) The eighty 「震動一切十方世界」 tr. “quaked all the worlds of the ten directions” ↔ the sixty 「一切世界六種震動」 tr. “all the worlds quaked in six ways” (the number six being in the sixty and not in the eighty). (c) The sixty’s 「猶若聚墨」 tr. “like a mass of ink” is not in the eighty. (d) The eighty 「顯示一切諸佛如來坐菩提座成等正覺及以一切道場眾會」 tr. “it showed forth all the buddhas and tathāgatas seated upon the seat of awakening accomplishing right and equal awakening, together with the assemblies of all the places of awakening” ↔ the sixty 「顯現一切如來菩提，顯現一切諸佛大眾究竟莊嚴」 tr. “it made manifest the awakening of all tathāgatas, and made manifest the ultimate adornment of the great assemblies of all buddhas” 〔T09n0278 0611b08–09〕.

Sentence Three　The Great Assembly Gives Rise to the Thought

Where the divergences lie: (a) the eighty 「身心踊躍，生大歡喜」 tr. “exulting in body and mind, they gave rise to great joy” 〔T10n0279 0262a24〕 ↔ the sixty 「心大歡喜，身意柔軟」 tr. “greatly glad in mind, supple in body and thought” 〔T09n0278 0611b12〕. (b) The eighty 「放大光明」 tr. “sent forth a great light” ↔ the sixty 「放大光網」 tr. “sent forth a great net of light”. (c) The eighty 「甚深大法」 tr. “the very deep great Dharma” ↔ the sixty 「甚深正法」 tr. “the very deep true Dharma”.

Sentence Four　The Answer About the Auspicious Sign

Where the divergences lie: (a) the name of the Dharma to be expounded, in the eighty 「如來出現法門」 tr. “the gate of the Dharma of the appearance of the Tathāgata” ↔ in the sixty 「如來性起正法」 tr. “the true Dharma of the nature-arising of the Tathāgata”. (b) The sixty says 「必說如來性起正法」 tr. “he must expound the true Dharma of the nature-arising of the Tathāgata” twice over, while the eighty closes with the single 「當說其法」 tr. “that Dharma is to be expounded”. (c) What is seen is, in the eighty, 「示現如是廣大神變」 tr. “the manifesting of a vast spiritual transformation such as this” 〔T10n0279 0262c05〕, and in the sixty 「放大光明」 tr. “the sending forth of a great light”.

Sentence Five　The Auspicious Sign Confirms It

Where the divergences lie: (a) the occasion that gives rise to it is fastened, in the eighty, upon 「說是語時」 tr. “while these words were being spoken”, and in the sixty upon 「聞如來性起正法名已」 tr. “having heard the name of the true Dharma of the nature-arising of the Tathāgata” 〔T09n0278 0611c25〕. (b) The name of the light, in the eighty 「問法光明」 tr. “the light of asking about the Dharma” ↔ in the sixty 「論難光明」 tr. “the light of disputation”. Chengguan explains this light of the eighty, saying: 「出問法光者，冥加智慧，助發請故。」 tr. “That the light of asking about the Dharma comes forth is because it secretly empowers their wisdom and helps them raise the request.” 〔T35n1735 0872c02–03〕

Sentence Six　The Request Proper

Where the divergences lie: (a) the rendering of the three titles, in the eighty 「應、正等覺」 tr. “the Arhats, the Perfectly Awakened Ones” ↔ in the sixty 「應供、等正覺」 tr. “the worthy of offerings, the rightly and fully awakened”. (b) The eighty has the words of request, 「願為我說」 tr. “may you expound it for me”, which the sixty lacks.

Sentence Seven　Setting Out the Headings and Asking Separately

Where the divergences lie: the eighty here lists ten matters in full (the general one · the marks of his body · the sounds of his speech · his mind and thought · his realm · the practice that he practises · his accomplishing of the way · his turning of the Dharma · his parinirvāṇa · the roots of goodness born of seeing him, hearing of him, and drawing near to him), while the sixty makes only one general sentence and lists them separately in the verses instead 〔T09n0278 0612a20–b05〕. This is the greatest divergence of opening and closing between the two witnesses.

Sentence Eight　The First of the Verses of Request

Where the divergences lie: the eighty has four lines of seven graphs, the sixty eight lines of five; the sixty names at its close 「如來性起法」 tr. “the dharma of the nature-arising of the Tathāgata”, where the eighty has 「無量佛所行」 tr. “the measureless dharmas that the Buddha upholds in practice”. Both witnesses have ten verses.

V. Scriptural Grounds of Sectarian Doctrine (the doctrinal eye)

(1) Nature-arising and appearance — one passage of scripture, and two houses setting up a name

Fazang, following the Jin translation’s 「性起」 tr. “nature-arising”, sets up the chapter, and first likens nature-arising to the three senses of the jewel king:

「寶王是摩尼寶珠，最可珍貴，故名寶也。以能出寶自在故、寶中最勝故、眾寶所依故，故名王也。喻性起法亦具三義，謂出智義、最勝義、所依義。」 tr. “The jewel king is the maṇi jewel-pearl, the most to be prized, and therefore it is named a jewel. Because it can send forth jewels with mastery, because it is the most surpassing among jewels, and because it is that upon which the many jewels rest, it is therefore named a king. The dharma of nature-arising is likened to it as being furnished with three senses likewise, namely the sense of sending forth wisdom, the sense of being most surpassing, and the sense of being that upon which things rest.” 〔T35n1733 0405a07–10〕

He then cites the Foxing lun in order to fix 「如來」 tr. “Tathāgata”, and divides it into the two readings of person and of dharma:

「《佛性論．如來藏品》云『從自性住來至得果，故名如來。』不改名性、顯用稱起，即如來之性起。又真理名如名性、顯用名起名來，即如來為性起。」 tr. “The Foxing lun, in the chapter on the Tathāgata-womb, says: ‘from abiding in its own nature it comes to the attaining of the fruit, and therefore it is named Tathāgata.’ What does not change is named nature, and the displaying of function is called arising — that is, the nature-arising of the Tathāgata. Again, true principle is named thus and named nature, and the displaying of function is named arising and named come — that is, the Tathāgata as nature-arising.” 〔T35n1733 0405a10–13〕

Chengguan, following the Tang translation’s 「出現」 tr. “appearance”, sets up the chapter, and first fixes the person and the dharma:

「二釋名者，如來是有法之人，即三身十身之通稱。出現是依人之法，果用化用之總名。」 tr. “Second, the explanation of the name: the Tathāgata is the person who possesses the dharma, the common designation of the three bodies and the ten bodies. Appearance is the dharma that depends upon the person, the general name for the function of the fruit and the function of transformation.” 〔T35n1735 0871c22–24〕

He then explains the appearing by dividing it among the three bodies: of the dharma-body, 「即諸法如義如理常現名為出現」 tr. “that all dharmas, in their sense of thusness and according with principle, are constantly manifest is what is named appearance” 〔0871c27–28〕; of the enjoyment body, 「本性功德一時頓顯名為出現」 tr. “that the merits of the original nature are displayed all at once together is what is named appearance” 〔0872a01–02〕; of the emanation body, 「應機大用一時出現」 tr. “the great function that answers to the capacities appears all at once” 〔0872a05〕. And thereafter he gathers them together:

「今以新佛舊成曾無二體，新成舊佛法報似分、無不應時故即真而應，應隨性起故即應而真，三佛圓融十身無礙，故辨應現即顯真成。」 tr. “Now, since the new buddha and the anciently accomplished have never been two in substance, and the newly accomplished and the ancient buddha seem divided into dharma-body and enjoyment body, yet since there is nothing that does not answer to its season, then just in being true he answers; and since answering follows upon nature-arising, then just in answering he is true. The three buddhas being perfectly interfused and the ten bodies unobstructed, therefore to set forth the answering and the appearing is to display the true accomplishing.” 〔T35n1735 0872a08–11〕

Chengguan here directly gathers in and explains the name of the Jin translation:

「是以晉經名性起，性字雖是義加，未爽通理，以應雖從緣，不違性故，無不從此法界流故，以淨奪染性即起故，若離於緣性叵說故。」 tr. “Hence the Jin scripture names it nature-arising. Though the graph ‘nature’ is added for the sense, it does not miss the general principle: because what answers, though it follows upon conditions, does not go against nature; because there is nothing that does not flow forth from this Dharma realm; because purity takes over defilement and nature then arises; and because apart from conditions nature cannot be spoken of.” 〔T35n1735 0872a11–14〕

And he states of himself why the Tang translation takes 「出現」 tr. “appearance”: 「今以起義多含，直云出現，從性從因、從真從感皆出現故。」 tr. “Now, because the sense of ‘arising’ holds much within it, it says simply ‘appearance’, since from nature, from cause, from the true, and from what moves it — all of these are appearing.” 〔T35n1735 0872a16–17〕

(2) The three gates of nature-arising (Fazang · the first three of the ten gates of the purport)

「三宗趣者，明性起法門，即以為宗。分別此義，略作十門：一分相門、二依持門、三融攝門、四性德門、五定義門、六染淨、七因果、八通局、九分齊、十建立。」 tr. “Third, the purport: it makes clear the gate of the Dharma of nature-arising, and takes this for its tenet. Distinguishing this sense, it makes ten gates in summary: first, the gate of distinguishing the aspects; second, the gate of dependence and upholding; third, the gate of interfusion and gathering; fourth, the gate of the virtues of the nature; fifth, the gate of settling the sense; sixth, the defiled and the pure; seventh, cause and fruit; eighth, the general and the particular; ninth, the measure; tenth, the establishing.” 〔T35n1733 0405a17–21〕

The gate of distinguishing the aspects sets up three natures and three arisings:

「初分相者，性有三種，謂理、行、果。起亦有三，謂理性得、了因顯、現名起。二行性，由待聞熏資發生果名起。三果性起者，謂此果性更無別體，即彼理行兼具修生，至果位時合為果性。應機化用名之為起。是故三位各性各起，故云性起。今此文中，正辨後一兼辨前二也。」 tr. “First, the distinguishing of the aspects: nature is of three kinds, namely principle, practice, and fruit; and arising too is of three. Of the nature that is principle: it is attained, made manifest by the cause that reveals, and its being manifest is named arising. Second, the nature that is practice: because it awaits the perfuming of hearing to aid and give rise to the fruit, this is named arising. Third, the arising of the nature that is fruit: this nature of the fruit has no separate substance of its own — it is that very principle and practice together with what cultivation produces, which at the station of the fruit join to make the nature of the fruit. Its function of transformation that answers to the capacities is what is named arising. Thus the three stations each have their nature and each their arising, and therefore it says nature-arising. Now in this text it is the last of them that is set forth directly, with the first two set forth besides.” 〔T35n1733 0405a21–27〕

The gate of dependence and upholding makes clear three layers of that which acts and that which is acted upon: 「一行證理成，即以理為性、行成為起，此約菩薩位……三理行圓成之果為性、赴感應機之用為起，是即理行徹至果用，故起唯性起也。」 tr. “First, practice realizes and principle is thereby accomplished — that is, principle is taken for nature and the accomplishing by practice for arising, and this is with respect to the bodhisattva stations … Third, the fruit in which principle and practice are perfectly accomplished is nature, and the function that goes to what moves it and answers to the capacities is arising; and this is principle and practice reaching through to the function of the fruit, and therefore arising is nothing but nature-arising.” 〔T35n1733 0405a28–b03〕 The gate of interfusion and gathering follows upon it: 「既行依理起，即行虛性實。虛盡實現，起唯性起，乃至果用唯是真性之用。」 tr. “Since practice arises in dependence upon principle, practice is empty and nature is real. When the empty is exhausted the real appears, and arising is nothing but nature-arising, so that even the function of the fruit is nothing but the function of the true nature.” 〔T35n1733 0405b04–05〕

(3) The purport — the even appearing for its tenet, the interfusing of the differentiated fruits for its aim

「第三宗趣者，平等出現為宗，融差別果為趣。」 tr. “Third, the tenet and the aim: the even appearing is its tenet, and the interfusing of the differentiated fruits is its aim.” 〔T35n1735 0872a21–22〕

(4) Why these two bodhisattvas are empowered

The reason for empowering the one who requests, Chengguan fastens upon the two senses of 「性」 tr. “nature”:

「所以加此菩薩者，如名所顯故。性有二義：一種性義，因所起故；二法性義，若真若應皆此生故。」 tr. “The reason this bodhisattva is empowered is that it is as his name displays. Nature has two senses: first, the sense of the seed-nature, since the causes arise from it; second, the sense of the nature of dharmas, since both the true and what answers are born from it.” 〔T35n1735 0872b05–07〕

The reason for empowering the one who expounds: 「加普賢者，是普賢行之果故，所證法界由理顯故。」 tr. “That Samantabhadra is empowered is because this is the fruit of the practice of Samantabhadra, and because the Dharma realm that is realized is displayed through principle.” 〔T35n1735 0872b25–27〕 Fazang explains it the same way: 「何故唯加普賢？表此所說是普法故。」 tr. “Why is Samantabhadra alone empowered? Because it displays that what is here expounded is the universal Dharma.” 〔T35n1733 0406b10〕

(5) Not requesting the Buddha, but seeking the one who is to expound

At the end of the ten verses of Wondrous Virtue he does not request the Buddha to expound himself, but seeks 「如來法長子」 tr. “the eldest son in the Dharma of the Tathāgata”. Chengguan fastens this upon his having received the intent: 「後偈正求說主。已領佛意，故不請佛。」 tr. “The last verse seeks the one who is to expound, directly. Having already received the Buddha’s intent, he does not request the Buddha.” 〔T35n1735 0872b20–21〕 Fazang sets up a question and answer of his own:

「何故不請佛乃求餘說主？以光入身時，已令知覺非佛自說。又同上多例，知非佛說，故別求說主也。」 tr. “Why does he not request the Buddha, but seek another to expound? Because when the light entered his body it had already made him know and perceive that this was not for the Buddha to expound himself. Further, there are many like instances above, from which one knows that it is not the Buddha who is to expound, and therefore he seeks another to expound.” 〔T35n1733 0406a29–b03〕

(6) The general and the particular among the ten matters

Chengguan judges the ten matters of the setting out of the headings and the separate asking to be one general and nine particular:

「一如來出現之法，此是總相，總集多緣成出現法，法含持軌。餘九是別，初三即三業祕密；四境即智之所緣，亦分齊境；五依境修行，通因通果；六成菩提道；七成必轉法輪；八應必示涅槃；九若存若亡見聞皆益。備斯九事，一化始終。」 tr. “First, the dharma of the appearance of the Tathāgata: this is the general mark, gathering many conditions together to form the dharma of the appearance, the dharma holding within it both upholding and rule. The remaining nine are particular: the first three are the secrets of the three kinds of action; the fourth, the object, is what wisdom takes as its object, and is also the object as its measure; the fifth is cultivating practice in dependence upon that object, and runs through both cause and fruit; the sixth is accomplishing the path of awakening; the seventh is that having accomplished it he must turn the wheel of the Dharma; the eighth is that answering to the capacities he must manifest nirvāṇa; the ninth is that whether he abides or is gone, seeing him and hearing of him alike bring benefit. These nine being furnished, one whole teaching career is complete from beginning to end.” 〔T35n1735 0872c13–19〕

These ten matters are the guiding thread of the ten segments of the portion of exposition of the whole chapter — 「初十段，答前十問」 tr. “the first ten segments answer the ten questions that went before” 〔T35n1735 0872c28〕.

VI. Divergent Interpretations of the Commentators

Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle Avataṃsaka · principal)

The symbolic sense of where the light comes from: 「眉間者，表證中道，離有無二邊故，表無住道離真應二邊故。白毫者，表所出現性無垢故，能詮出現諸教本故」 tr. “‘Between the brows’ displays the realizing of the middle way, since it is apart from the two extremes of being and non-being, and displays the path of non-abiding, since it is apart from the two extremes of the true and what answers. ‘The white hair’ displays that the nature which appears is without defilement, and that it is the root of the several teachings able to set forth the appearing” 〔T35n1735 0872a26–29〕

The two layers of benefit in the portion of empowerment: 「先大眾同欣，知法將被故。二『爾時』下妙德領旨，知令求說主故。」 tr. “First, the great assembly rejoices together, knowing that the Dharma is about to be conferred. Second, under ‘at that time’, Wondrous Virtue receives the intent, knowing that he is bidden to seek the one who is to expound.” 〔T35n1735 0872b13–14〕

The outline of the ten verses of Wondrous Virtue: 「後偈頌讚請。十偈分二：前五讚、後五請。前中，初一總讚申敬、餘四別讚……後五中，初一自敘得益，即是領旨；次偈領眾意請；次偈歎眾堪聞；次偈敘佛令請；後偈正求說主。」 tr. “Afterwards the verses praise and request. The ten verses divide into two: the former five praise, the latter five request. Within the former, the first praises in general and offers reverence, and the remaining four praise separately … Within the latter five, the first relates the benefit he has himself gained, which is the receiving of the intent; the next verse requests on behalf of the assembly’s intent; the next praises the assembly as fit to hear; the next relates that the Buddha bids him request; the last verse seeks the one who is to expound, directly.” 〔T35n1735 0872b15–20〕

The ten virtues of the one who is to expound, praised: 「三中別歎十事：一供多佛，必曾聞故；二成妙行，曾已修故；三定自在，有所依故；四親證入故；五知教道故；六除他疑故；七上力加故；八審根器故；九能隨說故；十順智到彼岸，得意深故。」 tr. “Within the third, ten matters are praised separately: first, he has made offerings to many buddhas, and must therefore have heard; second, he has accomplished the wondrous practice, having already cultivated it; third, he has mastery in concentration, and so has something to rest upon; fourth, he has realized and entered in person; fifth, he knows the path of the teaching; sixth, he removes the doubts of others; seventh, he is empowered by the power from above; eighth, he examines the capacities; ninth, he is able to expound accordingly; tenth, he follows wisdom and reaches the further shore, and so his grasp of the sense is deep.” 〔T35n1735 0872c06–11〕

The outline of the ten verses of request: 「十偈分三：初一讚德標請，頌前第三段；次四舉法別請，頌前第四段；三有五偈歎德勸請，通頌後三段。於中，初偈總讚請；次二偈勸說之方，以法深難領，故請說因喻；次一偈半歎眾堪聞；末後半偈結請。」 tr. “The ten verses divide into three: the first praises his virtue and states the request, repeating the third section above; the next four raise the dharmas and ask separately, repeating the fourth section above; the third, five verses, praises his virtue and urges the request, repeating in general the last three sections. Within these, the first verse praises and requests in general; the next two verses are the manner in which the exposition is urged — because the Dharma is deep and hard to take in, he requests that it be expounded by causes and similes; the next verse and a half praise the assembly as fit to hear; and the last half-verse concludes the request.” 〔T35n1735 0872c21–25〕

• Supplementary verbatim record of Chengguan’s words cited in the exposition: 「妙智之極方能顯故」 tr. “because only the utmost of wondrous wisdom can make it manifest” 〔T35n1735 0872b12〕 · 「今初亦十」 tr. “now the first likewise has ten” 〔0872b22〕 · 「口放者，表教道傳通故」 tr. “that it is emitted from the mouth signifies that the way of the teaching is handed on and spread” 〔0872b23〕 · 「大法將顯、大惑將傾」 tr. “the great Dharma is about to be revealed, the great delusion about to be overturned” 〔0872c02〕 · 「有云：初一所依之法、餘九能依之德」 tr. “some say: the first is the dharma that is relied upon, the remaining nine are the virtues that rely upon it” 〔0872c19〕 · 「亦有斯理」 tr. “this too has its reason” 〔0872c20〕 · 「所說淨心，顯說無過，具演文義周圓」 tr. “what is spoken is with a pure mind, the exposition is shown to be without fault, and it fully sets forth text and meaning in their perfect roundness” 〔0872c25〕 (cited in the several sections of the exposition; the sentence 「有云」 tr. “some say” is a differing view Chengguan records — recorded, not judged)

Fazang, Tanxuan ji T35n1733 (the commentary on the sixty-fascicle Avataṃsaka · the deep source of judgment and explanation)

A record of the chapter’s names in other renderings: 「又別翻一本名如來祕密藏經，又一本名如來興顯經。又此下文具有十名，並可知。」 tr. “Again, one text separately rendered is named the Sūtra of the Secret Treasury of the Tathāgata, and yet another is named the Sūtra of the Arising and Manifesting of the Tathāgata. Further, in the text below there are ten names in full, all of which may be known.” 〔T35n1733 0405a14–16〕

Wondrous Virtue’s three kinds of action forming the aspect of a request: 「二妙德益中，以光入頂，三業改儀，以成請相。初身儀袒跪、二意無異念、三語偈讚請。」 tr. “Second, within the benefit to Wondrous Virtue: the light having entered his crown, his three kinds of action change their bearing, and thereby the aspect of a request is formed. First, his bodily bearing bares the shoulder and kneels; second, his mind is without any other thought; third, his speech praises and requests in verse.” 〔T35n1733 0406a24–25〕

The ten verses divided into six: 「讚請中十偈，分六：初一歎佛申禮、二有五頌歎佛放光、三有一頌歎前光益、四有一頌歎眾有堪聞之德、五有一頌歎佛有開示之德、六末後一頌請佛示說主。」 tr. “Within the praise and request there are ten verses, dividing into six: the first praises the Buddha and offers reverence; the second, five verses, praises the Buddha for sending forth the light; the third, one verse, praises the benefit of the light just spoken of; the fourth, one verse, praises the assembly for having the virtue that makes them fit to hear; the fifth, one verse, praises the Buddha for having the virtue of disclosing; the sixth, the last verse, requests the Buddha to show the one who is to expound.” 〔T35n1733 0406a26–29〕

The sense of the light of the mouth entering a mouth: 「入普賢口者，令說如佛說故、又是口傳故。又若出口入耳，為令聞也；今出口入口，為令說也。」 tr. “That it enters the mouth of Samantabhadra is so that he may expound as the Buddha expounds, and further because it is a transmission by mouth. Again, were it to come out of the mouth and enter the ear, that would be so that he might hear; now it comes out of the mouth and enters the mouth, and that is so that he might speak.” 〔T35n1733 0406b07–10〕

Citing the Nirvāṇa Sūtra by way of distinction: 「等是加相，何不入頂？以兼教故。又《涅槃經》中，佛自口放光、還入自口，表收滅故。彼經云『如來光明出已還入，非無因緣，必於十方所作已辦，將是最後涅槃之相與此別也。』」 tr. “These being alike marks of empowerment, why does it not enter the crown? Because it takes in the teaching as well. Again, in the Nirvāṇa Sūtra the Buddha sends light forth from his own mouth and it returns into his own mouth, and this displays the gathering in of extinction. That scripture says: ‘that the light of the Tathāgata, having gone forth, returns again is not without cause and condition — it must be that what he was to do in the ten directions is already done, and that this is the mark of the final nirvāṇa,’ which differs from what is here.” 〔T35n1733 0406b11–15〕 And he further explains the body and the seat surpassing a hundredfold: 「過百倍，超過同類以表法勝，恐濫同佛，故對簡之。」 tr. “Surpassing a hundredfold: he goes beyond his own kind in order to display that the Dharma is surpassing; and lest it be confused with being the same as a buddha, it is set apart by this distinction.” 〔T35n1733 0406b15–16〕

Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of symbolic reading)

The name of the chapter set up upon the fullness of the practice of the five positions:

「從十信中信進修行不離根本智不動智體，起大悲願行，修差別智成大慈悲，至此位滿，名為〈如來出現品〉。明前初會菩提場中出現始成正覺者，是毘盧遮那佛出現。此品中出現，是菩薩進修五位行解智悲位滿出現故，故名〈出現品〉。」 tr. “From within the ten faiths, faith advancing in cultivation and practice without departing from the root wisdom, the substance of immovable wisdom, he raises the vow and practice of great compassion, cultivates differentiating wisdom and accomplishes great kindness and compassion; and when at this station it is full, it is named the Chapter on the Appearance of the Tathāgata. This makes clear that the one who appeared in the earlier first assembly at the place of awakening as having just then accomplished right awakening is the appearing of the Buddha Vairocana; while the appearing in this chapter is the appearing at the fullness of the station of the bodhisattva’s advance in cultivation through the five positions, in the understanding of practice and in wisdom and compassion — and therefore it is named the Chapter on the Appearance.” 〔T36n1739 0938a14–20〕

The two lights that empower are the two kinds of wisdom: 「明如來眉間光是佛中道。佛果智光以灌文殊之頂者，明佛果智德高勝，為令文殊起問佛果之門。如來放口中光灌普賢口者，明普賢是差別智滿，欲令說法故。」 tr. “It makes clear that the light between the brows of the Tathāgata is the Buddha’s middle way. That the light of the wisdom of the fruit of buddhahood is poured upon the crown of Mañjuśrī makes clear that the wisdom and virtue of the fruit of buddhahood are lofty and surpassing, so that Mañjuśrī may raise the question of the gate of the fruit of buddhahood. That the Tathāgata sends forth the light within his mouth and pours it into the mouth of Samantabhadra makes clear that Samantabhadra is the fullness of differentiating wisdom, and that he is to be made to expound the Dharma.” 〔T36n1739 0938a27–b02〕 And he sets a question and answers it himself, as to why the Buddha does not expound of himself: 「以表法故，令後學者易解故，非是如來不自能說。」 tr. “It is for the sake of the symbolic display, and so that those who study later may understand easily; it is not that the Tathāgata is himself unable to expound.” 〔T36n1739 0938b04–05〕

The entrusting and the circulating lie in this chapter and not in the chapter on the Dharma realm:

「如第二會至第八會中，〈如來出現品〉是明發心菩薩昇進五位一終，付囑流通總在此品，明此品是五位昇進果圓之末也。有人於〈法界品〉終覓付囑流通，此為未得經之意趣。」 tr. “As in the second assembly through to the eighth assembly, the Chapter on the Appearance of the Tathāgata makes clear the one completion of the bodhisattva who has raised the mind ascending through the five positions, and the entrusting and the circulating lie wholly in this chapter, which makes clear that this chapter is the end of the perfecting of the fruit of the ascent through the five positions. There are those who look for the entrusting and the circulating at the end of the Chapter on the Dharma Realm; this is not to have got the intent and bent of the scripture.” 〔T36n1739 0938c27–0939a02〕

The long outline into two passages: 「四隨文釋義者，於此一品之中長科兩段。第一從初『爾時世尊』已下至『佛子如是無量阿僧祇法門圓滿成於如來』，於中并頌有一百三行經，明如來放光加文殊、普賢，令說如來出現分。」 tr. “Fourth, explaining the meaning as the text goes: within this one chapter the long outline makes two passages. The first, from the opening ‘at that time the World-Honored One’ down to ‘son of the Buddha, gates of the Dharma measureless and asaṃkhyeya such as these are fulfilled and accomplished in the Tathāgata’, has together with the verses one hundred and three lines of the scripture, and makes clear the part in which the Tathāgata sends forth light and empowers Mañjuśrī and Samantabhadra, causing the appearance of the Tathāgata to be expounded.” 〔T36n1739 0939a22–26〕

Whether Wondrous Virtue Is Mañjuśrī

Chengguan records one divergent explanation and allows its principle:

「亦有釋云：此之妙德，即是文殊說此法門加性起稱。此釋無違大理，以文殊大智為能顯、普賢法界為所顯，共成毘盧遮那之出現故，亦是解行滿故佛出現也。」 tr. “There is also an explanation that says: this Wondrous Virtue is Mañjuśrī, who, expounding this gate of the Dharma, is given the added designation of nature-arising. This explanation does not go against the great principle, since Mañjuśrī’s great wisdom is that which displays and Samantabhadra’s Dharma realm is that which is displayed, and together they form the appearing of Vairocana; and it is also that, understanding and practice being full, the Buddha appears.” 〔T35n1735 0872b08–11〕

Li Tongxuan for his part takes this for a settled account, and throughout the chapter calls the one who requests 「文殊」 tr. “Mañjuśrī” 〔T36n1739 0938a22–24〕: 「是故如來以光加此二人問答，說如來出現之門，文殊表現根本智、普賢是差別智，成就饒益眾生之門。」 tr. “Therefore the Tathāgata empowers these two persons with light for question and answer, and expounds the gate of the appearance of the Tathāgata: Mañjuśrī symbolizes the root wisdom and Samantabhadra is the differentiating wisdom, and together they accomplish the gate of benefiting sentient beings.” 〔T36n1739 0938a22〕

Recorded without adjudication: as to the name of the chapter, Fazang, following the Jin translation, sets up 「性起」 tr. “nature-arising” and opens three natures, three arisings, and ten gates; Chengguan, following the Tang translation, sets up 「出現」 tr. “appearance” and gathers it in by the three bodies and the ten bodies, explaining of himself that the Jin name 「未爽通理」 tr. “does not miss the general principle”; while Li Tongxuan explains 「出現」 tr. “appearance” by the fullness of the practice of the five positions. As to the one who requests, Chengguan takes 「性起妙德」 tr. “Wondrous Virtue of the Nature-Arising” to be as his name displays, and records besides the explanation that he 「即是文殊」 tr. “is Mañjuśrī”; Li Tongxuan simply takes him to be Mañjuśrī. As to the outline of the ten verses of Wondrous Virtue, Chengguan divides them into two (five of praise, five of request), Fazang into six. As to where the entrusting and the circulating lie, Li Tongxuan judges them to be in this chapter and rejects the account that would 「於〈法界品〉終覓」 tr. “look for them at the end of the Chapter on the Dharma Realm”. What each house sets up has its own track — by the name of the scripture, by the three bodies, by the five positions, by symbolic reading — and all are settled accounts of the ancient worthies, and are here recorded.

VII. Cross-Reading and Lineage

• The Huayan yisheng jiaoyi fenqi zhang T45n1866 (Fazang · the outline of the tenets): throughout the work there are five places where the chapter is cited by name as 「性起品」 tr. “the Chapter on Nature-Arising”, recorded here so that the standing of this chapter within the doctrinal classification of the house may be seen — 〔0478a20〕 「如此經性起品云」 tr. “as the Chapter on Nature-Arising of this scripture says” (a passage of this chapter’s scripture is cited beneath it, the one substantial citation in the whole work) · 〔0485b11〕 「如。性起品說」 tr. “as the Chapter on Nature-Arising expounds” · 〔0489c06〕 「如。性起品說」 tr. “as the Chapter on Nature-Arising expounds” · 〔0498c10〕 「此二句如性起品說」 tr. “these two sentences are as the Chapter on Nature-Arising expounds” 〔T45n1866 0498c10〕 · 〔0507a11〕 「如性起品中說」 tr. “as is expounded within the Chapter on Nature-Arising”; apart from 〔0478a20〕, the remaining four places are all general citations by name and do not distinguish any passage within the chapter.
• The ten gates of the purport in the Tanxuan ji 〔T35n1733 0405a18–21〕: the opening and closing of the ten gates of the sense of nature-arising is the very source of the later Huayan school’s term 「性起」 tr. “nature-arising”; this unit answers only to the beginning of his explanation following the text (the portion of empowerment), while the full sense of the ten gates runs through the whole chapter.
• Cross-reading of the structure of prologue and request: the structure of this chapter — light sent forth empowering the one who requests · empowering the one who expounds → the asking about the auspicious sign → the request proper → the permission to expound — and the prologue and request of the Chapter on the Ten Grounds — entering concentration · the portion of empowerment · the portion of arising from concentration · the main portion · the portion of request (see 〈The Ten Grounds · Prologue and Request〉 in this volume) — are two forms of one and the same scripture: there, one enters concentration, receives empowerment, and expounds; here, one is empowered by light and the transmission is by mouth; there, three requests and three refusals, here a single question and permission at once. Reading the two together, one may see the opening and closing of the rite of requesting the Dharma within one and the same scripture.
• 〔not found〕: in the Dasheng qixin lun, the Awakening of Faith, T32n1666, the term 「性起」 tr. “nature-arising” has zero hits throughout the whole file. In the treatises of the lineage (the Cheng weishi lun T31n1585 · the She dacheng lun T31n1594 · the Yuqie shidi lun T30n1579), within the range examined for this compilation, no corresponding citation or explanation of 「性起」 tr. “nature-arising” or of 「如來出現」 tr. “the appearance of the Tathāgata” is found; the absence is recorded in accordance with fact, and nothing from elsewhere is used to fill it.

VIII. Edition Location Register

• Śikṣānanda T279 (the base text): chapter thirty-seven, the Chapter on the Appearance of the Tathāgata, the prologue and request, beginning 〔T10n0279 0262a15〕 and ending 〔up to just before 0263a19〕 (the seventh assembly, the return to the palace of Universal Light). The light of the white hair sent forth · entering the crown of Wondrous Virtue · the great assembly gives rise to the thought, in the passage at 0262a · the ten verses of praise and request by Wondrous Virtue · the light of the mouth sent forth · entering the mouth of Samantabhadra · the body and the seat surpassing a hundredfold · the asking about the auspicious sign and the answer by a precedent · the auspicious sign confirming it (the great earth quakes · the light of asking about the Dharma) · the request proper · the praising of the assembly as fit to hear · the praising of the one who is to expound as furnished with virtue · the setting out of the headings and the separate asking, in ten matters · the ten verses in repetition · Samantabhadra tells the assembly 〔T10 0263〕.
• Buddhabhadra T278 (the Jin translation, the principal witness for collation): chapter thirty-two, the Chapter on the Nature-Arising of the Jewel-King Tathāgata, part one; the corresponding passage 〔T09n0278 0611b01〕–〔0612b25〕. The light of the white hair 0611b03 · entering the crown of Wondrous Virtue 0611b11 · the assembly’s thought 0611b12–14 · the ten verses 0611b17–0611c07 · the light of the mouth 0611c08 · entering the mouth of Samantabhadra 0611c16 · the body and seat surpassing a hundredfold 0611c16–18 · the asking about the auspicious sign 0611c19–21 · the answer by a precedent 0611c21–25 · the auspicious sign confirming it (the quaking in six ways · the light of disputation) 0611c25–27 · the request proper 0611c27–29 · the praising of the assembly 0612a01–07 · the praising of the one who is to expound 0612a07–13 · the setting out of the headings and the request 0612a13 · the ten verses in repetition 0612a16–0612b25.
• Chengguan, Shu T35n1735: the commentary on the chapter begins 〔0871c18〕. The reason for its coming 0871c19–22 · the explanation of the name 0871c22–0872a20 (the dharma-body 0871c27–29 · the enjoyment body 0872a01–04 · the emanation body 0872a04–08 · the gathering together 0872a08–11 · the explanation of the Jin name 0872a11–15 · the reason for taking ‘appearance’ 0872a16–20) · the purport 0872a21–22 · the outline into seven portions 0872a22–24 · the outline of the portion of empowerment 0872a24–26 · the ten operations of the light 0872a25–b05 · the mark of empowerment and the two senses of nature 0872b05–11 · Wondrous Virtue receives the intent 0872b12–15 · the outline of the ten verses 0872b15–21 · the light of the mouth empowering the one who expounds 0872b21–28 · the three sections of the main portion 0872b28–0872c03 · the four sections of the portion of request 0872c03–06 · the ten virtues of the one who expounds, praised 0872c07–12 · the ten matters of the headings 0872c12–20 · the outline of the verses of request 0872c20–26 · the outline of the portion of exposition 0872c26–0873a04.
• Fazang, Tanxuan ji T35n1733 (the commentary on the sixty): the Chapter on Nature-Arising begins 〔0405a06〕. The explanation of the name 0405a07–16 · the reason for its coming 0405a16–17 · the ten gates of the purport 0405a17–21 · the gate of distinguishing the aspects 0405a21–27 · the gate of dependence and upholding 0405a27–b03 · the gate of interfusion and gathering 0405b04–05 · the explanation following the text (the white hair displaying nature-arising) 0406a17 · the ten operations of the light 0406a18–20 · the mark of empowerment 0406a20–22 · the benefit of the empowerment 0406a22–25 · the ten verses divided into six 0406a26–29 · the reason for not requesting the Buddha 0406a29–b03 · the light of the mouth empowering the one who expounds 0406b03–11 · the citing of the Nirvāṇa Sūtra by way of distinction 0406b11–15 · the body and seat surpassing a hundredfold 0406b15–16.
• Li Tongxuan, Lun T36n1739: the Chapter on the Appearance of the Tathāgata begins 〔0938a07〕. The four gates 0938a08–10 · explaining the title of the chapter 0938a11–24 · explaining the reason for its coming 0938a25–26 · explaining why the light empowers the two persons 0938a27–b07 · the entrusting and the circulating lying in this chapter 0938c26–0939a21 · the long outline into two passages in explaining the meaning as the text goes 0939a22–26.
• Variant readings: within the range of T279 covered by this unit, 〔0262a15〕–〔0263a18〕, the Taishō base text carries 6 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0262a15〕一【大】｜無此字【宮】 · 〔0262a20〕震【大】｜振【聖】 · 〔0262b02〕昇【大】｜升【宋】【元】【明】 · 〔0262b09〕礙【大】｜破【聖】 · 〔0262c23〕法【大】｜法輪【明】【宮】 · 〔0263a10〕諭【大】＊｜喻【宋】【元】【明】【宮】＊（＊同校並繫〔0263a13〕之諭字）. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
• A further note on the variant readings: the interlinear notes were stripped and recorded at the level of the source text.
• 〔not found〕: Vasubandhu’s Shidi jing lun T26n1522 is a dedicated explanation of the Chapter on the Ten Grounds and does not reach this chapter; Zhiyan’s Souxuan ji T35n1732, within the range examined for this compilation, takes up no passage of this chapter, and the absence is recorded in accordance with fact.